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THREE LECTURES 


Olf THB 


HAEIONIAL PHILOSOPHY 


BY 


HON. WARREN "CHASE 


“How can we reason but from what we know.”—Pont. 


/ 


| Entered according to Act of Congress, in the year 1856, by Warwex Chase, in the Clerk’s ofiice 
of the District Court of the United States, for the Northern District of Ohio. 


I 


w, 

\o 

; C) 


CLEVELAND, O., 

L. E. BARNARD & CO., No. 47 BANK STREET. 


BOSTON, MASS., 

BELA MARSH, No. 15 FRANKLIN STREET. 


















































NOW BEING STEREOTYPED, 


AMD 

WILL BE PUBLISHED IN A FEW WEEfc 

By L. E. BARNARD & Co., No. 47 Bank St., Cleveland, 0. 

ONE OE THE REATEST BOOKS OF THE A 

The best 

SPECIMEN OF POLITICAL SATIRE 

Ever offered to the American Public—Entitled 

100 PARABLES ON SLAVE! 

OR 

CAKES OF LEAVEN FOR NORTHERN HOUGH FAC 


By a former Resident of the South, and a Professor in a Southern University. 


This Book will be lauded by all lovers of Freedom, by Statesmen, and the Press, as 1 
superior to anything of the kind ever published. The demand for this book will be un 
ed ; wjaich demand will not be satisfied until the masses are supplied ;—until, as it we 
man, woman, and child has a copy of the work. Though specially designed for tht 
yet its literary merits are such as to give it permanent value. 

{£SgP Send in your Ordei’s. 

Price at Retail, $1. A liberal discount to the Trade. 

Address L. E. Barnard <fc Co., Box 996, Cleveland, Ohio. 


L. E. Barnard, & Co., are General Agents for Mrs. Mettler’s, and Mrs. French’s 
ted Clairvoyant Medicines. The public can be supplied with these remedies at Whc 
Retail at their Office No. 47 Bank Street, (over the United States Express Office,) Clev 
Orders are solicited. 

Address L. E. Barnard Co., Box 996, Cleveland, Ohio. 

Mrs. L. E. Barnard, of Akron, Summit Co., O., is Agent for the above M 
Mrs. Mary A. Skinner, of Ravenna, Portage Co., Ohio, is agent for Mrs. Frencl 
cines. Persons living in the vicinity of either of those places, who desire to obtain the 
dies, can be supplied by the above named persons. ' 


Note *—The history of these Medicines is so generally known, that it is unnecessai 
a particular description of their character. It is sufficient to state, that they were c 
suggested by the guardian Spirits of the above named persons, and have been caref 
pared according to directions given by the latter while in the Clairvoyant state. 

They are in general use throughout the United States, and are prescribed by mi 






THREE LECTURES 


OK- THE 


lRMONIAL philosophy 


HON. WARREN CHASE. 


« How can we reason but from what we know.”—P ope. 



CLEVELAND, O., 

L. E. BARNARD & CO., No. 47 BANK STREET. 


BOSTON, MASS., 

BELA MARSH, No. 15 FRANKLIN STREET, 


1856. 








PREFACE. 


In presenting this little volume to the public, I am 013 
uttering sentiments through the press which I have oft 
uttered before audiences, and which have often been, ai 
sometimes pressingly, demanded in a form for deliberate rea 
ing and reflection. Should this work meet and supply : 
encouraging demand, it will be followed by others of a simil 
kind, with a more extended chart of the Harmonial P] 
losophy as it appears through the mental telescope of 

The Author. 


Plain Dealer Print, Cleveland, O. 




LECTURE NO. 1. 

BY W ARREN C HA SeT 

The materiality of mind and the spirit world. 

Prepared for the Press by the Author, at Laporte, O., Jan. 5, 1856. 


(From the Dublin Telegraph.) 

’TWILL BE ALL THE SAME IN A HUNDRED YEARS. 

’Twill be all the same in a hundred years ! 

What a spell-word to conjure up smiles and tears I 
O, how oft do I muse, ’mid the thoughtless and gay* 

On the marvelous truth that these words convey ! 

. And can it be so, must the valiant and free 
Have their tenure of life on this frail decree ? 

Are the trophies they’ve reared and the glories they’ve won. 
Only castles of frost-work, confronting the sun ! 

And must all that’s as joyous and brilliant to view 
As a mid-summer dream, be as perishing, too V 
Then have pity, ye proud ones—be gentle, ye great J 
O remember how mercy beseemeth your state ; 

For the rust that consumeth the sword of the brave 
Is eating the chain of the manacled slave, 

And the conqueror's frowns, and his victim’s tears 
Will be all the same in a hundred years I 

’Twill be all the same in a hundred years ! 

What a spell-word to conjure up smiles and tears 1 
How dark are your fortunes, ye sons of the soil, 

Whose heir-loom is sorrow, whose birthright is toil ! 

Yet envy not those who have glory and gold, 

Bv the sweat of the poor and the blood of the bold ; 

For ’tis coming, howe’er they may flaunt in their pride. 

The day when they’ll moulder to dust by your side. 

Death uniteth the children of toil and of sloth, 

And the democrat reptiles carouse upon both ; 

For time as he speeds on his viewless wing, 

Disenables and withers all earthly things ; 

And the knight’s white plume, and the shepherd’s crook, 

And the rpinstrel’s pipe, and the scholar’s book, 

And the Emperor’s erown, and the Cossack’s spears 
Will be dust alike in a hundred years { 










4 


■Twill be all the same in a hundred years! 

O, most magical fountain of smiles and tears! 

To think that our hopes, like the flowers of June, 

Which we love so much, should be lost so soon ! 

Then what meaneth the chase after phantom joys ? 

Or the breaking of human hearts for toys ? 

Or the veteran’s pride in his crafty schemes ? 

Or “ the passions of youth for its darling dreams 
Or the aiming at ends that we never can span ? 

Or the deadly aversion of man for man ? 

What availeth it all ? O, ye sages, say ? 

Or the miser’s joy in his brilliant clay ? 

Or the lover’s zeal for his matchless prize— 

The enchanting maid, with the starry eyes ? 

Or the feverish conflict of hopes and fears. 

If ’tis all the same in a hundred years ? 

Ah ! ’tis not the same in a hundred years. 

How clear soever the case appears; 

For know ye not that beyond the grave. 

Far, far beyond where the cedars wave 
On the Syrian mountains, or where the stars 
Come glittering forth in their golden cars, 

There bloometh a land of perennial bliss. 

Where we smile to think of the tears in this ? 

And the pilgrim reaching that radiant shore. 

Has the thought of death in his heart no more. 

But layeth his staff and sandals down, 

For the victor’s palm and the monarch’s crown. 

And the mother meets, in that tranquil sphere. 

The delightful child she had wept for here ; 

And we quaff of the same immortal cup. 

While the orphan smiles, and the slave looks up ? 

So be glad, my heart, and forget thy tears. 

For ’tis not the same in a hundred years 1 

My poem-text, embodying the philosophy of the past a 
present, needs no comment. In treating upon the materialit 
of the spirit forms which appear to clairvoyants and commi 
nicate to us through the various modes of modern spirit man 
festations, I shall endeavor to sustain my conclusious by th 
established demonstrations of science, and the fixed principle 
of philosophy, so far as they extend in that direction, and t 
go only so far beyond, as facts will warrant the conclusions 
I have long maintained that we can only reason from what -w 
know, but Ifcannotjadmit that the only source of knowlcdg 







5 


the human mind is the physical source. It has long been 
town that instinct in some animals conveys, even more cor- 
ctly, knowledge, than the senses can to them or us, as for 
stance the honey bee, after loading itself by numerous angu- 
r and irregular windings among the flowers, however far it 
ay have strayed from the unitary home, (for bees are associ- 
ive,) takes a direct line, and usually arrives safely at the 
drance of the hive. Many other animals have similar, and 
[ually reliable instinctive knowledge where reason is want- 
g, and the senses (unless this be a sense) are entirely too short, 
human mind groping around in a physical body as a light 
a dark lantern, and knowing only what it can know by con- 
,ct with its physical covering, (for all knowledge conveyed 
j the senses is by physical contact) has really only a sphere 
* knowledge limited to the range of the bodily contact, which 
>uld seldom be over six feet from the brain as a fulcrum for 
le lever of the mind. It might dig in the earth, and climb < 
le trees, but would be very unlikely to trace the motions of 
xe planets, or catch the lightnings, or map the milky way. 
he falling apple was a fact that set its image on the ex- 
anded nerve of Newton’s eye, and by the likeness set there 
n the retina, his mind became cognizant of the fact, or effect 
f some unseen, unfelt and unheard cause of its fall. No phys- 
;a l sense brought the law to his mind, but he reasoned from 
rhat he knew ; and now we adopt his reasonings as facts, 
nd make of them the bases of new reasonings, as he did of the 
ingle fact. Many a speculative reasoner starts with attrac- 
ion or repulsion as the basis of his theory, and never suspects 
hat any sceptic will ask him to prove the existence of such 
orces, and yet it is doubtful whether there can be a conclusive 
[emonstration, or even a metaphysical, for the existence of 
attraction in matter or mind. Repulsions may be demonstra- 
ed as resting on pressure and motion, contact and elasticity in 
Elemental and other matter, but what inherent power or quality 
n two bodies independent of other existence, can press or force 
hem toward each other, and into cohesive embrace, is not yet 


6 


clear, save as an assumption based on the phenomena which v 
witness, and for which we never have adequate causes. It is m 
certain that the whole theory of attraction will not yet 1 
overthrown, and like cold and darkness, be one day proved 1 
be only a negative condition or effect of pressure or vacuur 
We will now abruptly begin the scientific search after a spir 
and its materiality, without, to us, tangibility. The microscoj 
has taught us that many objects exist around us in great vi 
riety of form, and some with very delicate and complicate 
structure, entirely invisible to us, because as we say their b< 
dies are too small to daguerreotype an image on the mirroi 
we hold out, until they are magnified by the lens, but eve 
this magnifying power has never brought a spirit within th 
reach of our normal vision, and the sceptic quotes this as a 
evidence that no spirits exist, at least near us, or in a form c 
proportions as vast as these microscopic objects. Even thi 
would not be positive proof of non-existence, for we fini 
as we increase the powers of our glass to magnify, ne^ 
objects are continually intruding upon our sight, and it ta 
long been a settled principle, that we can reach no smalles 
object, but that each smaller object may be divided to the en< 
of our capacity, but never to the end of its capacity—that les 
when applied to objects has no superlative, but arrests the de 
clention at the second term. We can deal with small an( 
smaller objects, but never with smallest. Precious things ari 
said to be done up in small bundles, but the most precious cai 
never be reached by this theory. I shall not look after a spiri 
in this direction, or with a microscope. Its range is altogethe] 
too limited for our purpose. It will not enable us to couni 
the stars, to render opaque bodies transparent, or to aseertair 
the diameters of the electric or magnetic globes, or the cubes 
octagons or tetracahedrons that are so numerous about us 
nor shall I seek in the telescopic range which reveals to us 
new systems and suns and planets, each time we increase the 
power of this aid to the physical vision of the mind, for al* 
though we have mapped off the heavens over our heads as we 


7 


ive the earth under our feet, and measured proximately the 
Le distance of Alcyone, and timed our sun with its planets in 
s orbituary round of eighteen millions of years, yet no tele* 
;ope has enabled us to map the spirit world, or to ascertain 
lat it is inhabited, or even exists at all. But it has given us 
3w ideas of the magnetism of the universe in which we live, 
id taught us that many very large bodies exist beyond our 
'sion even when aided by the most powerful glass we have 
et been able to construct, thus as there is no smallest particle, 
> there is no farthest star. 

Positive science has been dealing mainly in these fields of 
^search and experiment, and in the aggregation and segrega- 
on of forms combined and scattered in this kind of matter of 
hich the physical human form can have tangible perception ; 
istead of searching after and dealing in other kinds of matter 
hich may be brought to the mind through other modes of 
intact and cognizance. 

The mind which should suppose itself, through the body 
3 a glass or instrument of contact, capable of reaching all va- 
eties of material substance or existence, would betray an 
piorance equal to the one who should suppose his telescope 
luld reach all the stars, or his vision-scope could reach all the 
toms. I am aware that theology in its abstruse and occult 
lienees prates about an immaterial substance, and turns the 
lements over to the field of Divine Revelation, and commands 
emonstrative and analytical experimenters to keep their pro- 
hie hands off these holy subjects. Nevertheless, I shall bring 
laterial and experimental science in here to aid in searching 
3 r the spirit form, and ask the chemist with his crucibles, and 
he philosopher with his lenses, to aid in the search. Science 
nows only two terms to express existence absolute, something, 
nd nothing. All things are material, and nothing is the ab- 
ence of all existence. She has never succeeded in detecting 
bsolute space or nothing, but has found a great variety of 
latter with widely different degrees and conditions of elasti- 
ity and subtlety. Some of which are not tangible to any of 


8 


our physical senses, but some of which, like the nervous 
vital fluid of the human body, are tangible to the mind or v 
power of the mind, and obeying it partially or fully, are soi 
times made an instrument to reach and act upon by unconscic 
contact, physical and visible objects. Some experimenters ha 
registered “odyle,” or “odd,” or “odd force/” as an elem< 
of this class, and atribute modern spiritual phenomena to it 
an agent under the control and direction of minds in physi( 
bodies, but they have succeeded very poorly, or rather tota 
failed to demonstrate their theory by facts or experiments, * 
cept by the assumption of the unconscious action of mind up 
this element, by which they could never fit up a reasonable t 
oryfor the extended intelligence communicated through th< 
phenomena; for if they assume the general, or combined acti 
of the mind of the town or city where they are exhibited, tfl 
they betray a very great want of mind, or influence in a 
among the churches, for they are seldom defended by 1 
“odyle.” If that theory be true, this is truly an infidel count 
and soon will be more so, at least to sectarianism, for odyle w 
soon overthrow all its claims to revelation and inspirath 
both ancient and modern. The law of tangibility is the L 
of contact, and experiments have proved that all substam 
have not the capacity of contact. For instance, the sol 
ray has no contact with the perfect glass. True, the ray 
refracted in its passage, but it is not arrested, nor does it pr< 
or remove the glass. The glass does not feel the ray. Th 
are intangible to each other. So of the electric current ri 
ning along the wire, or passing through the metalic pla 
But the iron feels and arrests the solar ray, and the glass fe 
and arrests the electric element. 

Suppose we introduce an element even more subtle th 
electricity, or the nerve or vital fluid of our bodies, and m( 
intangible than the odyle of Prof. Mahan, but which 1 
inherently a property common to all substances, of aggregati 
into forms with diameter and circumference, (properties of 
forms,) but utterly and entirely intangible to the kind of m 


9 


;r of which our houses and our bodies are composed, and the 
dnd of our friend who has ceased to use a body of flesh and 
ones, stands beside us in a body composed of this intangible 
lement. How shall we know he is present ? We may pass our 
eshy hand through his frame in any direction, and he may do 
ie same to us, and neither of us feel a contact. If we have not 
n elememtal or spirit body like his, there could be no contact, 
nd if we have it, may be so covered and blended with this 
eshy one through which alone the mind now feels contact 
hat we may not be aware of the contact even if our friend is. 

J he entranced clairvoyant sitting beside us without the use 
r control of the physical body, but with a mind using a new 
nicroscopic vision, which takes cognizance of that element, 
declares the friend is here, and with a new sense opened, and 
Ihe old closed, declares she can both see and feel the friend. 

The sceptic puts his hand out and says, “ ’tis a phantom—there 
j.s nothing here.” The spirit does the same to the sceptic, and 
says “ you are a phantom.” There is nothing where you pretend 
to stsind, for I can put my hand through and through the space. 

* But,” says the sceptic, “ this clairvoyant sight is not right 
at all. There can be no spirit here. There is no spirit.” 

So the ignoramus said of the Astronomer’s discovery whose 
glass he would not look in lest he should see and believe a 
heresy. “Your existence,” says the spirit, “is only a shadow, 
a charm, transient and unreal, ours is the real, the perma* 
nent, the tangible, the sensitive, the eternal.” The sceptic 
laughs and retires, wondering at the mysteries of clairvoyance. 
Then we ask a Theologian if there could possibly be a spirit 
in human form in the room and invisible ? One teacher of the¬ 
ology says no, for spirit is immaterial, and of course could not 
have form. Another, and more ignorant and superstitious one 
says yes, by a direct agency of God, but it would be a miracle. 
Then he turns from these two absurdities and asks the student 
of material science, and he says no ; for if its diameter was 
sufficient to bring it within the range of the vision, and it was , 
composed of matter, it must be seen, then, the mind itself m-|| 



10 


quires of the student if all kinds of matter are visible. 1 
answer is at once given in the negative. But, says the stude 
matter that is invisible and intangible, has no forms. “ H 
do you know,” says the mind, “ if you can neither see or f 
the substance of which the spirit’s body is composed, or y( 
glasses will not detect its existence, how can you determ: 
that it has no forms, or that it has not the property of tan 
bility to itself, and of aggregation and segregation as much 
the matter you deal with ?” “ I do not believe it,” is the oi 
reply. Go look in the glass then, and see the mercury miri 
back your likeness in perfect form, and inquire why the gl* 
does not come in contact and destroy the form as it pass 
Go sit in the daguerrean room, and let the artist place y 
where you can transfer your features in perfect resemblan 
through a glass, and set them on a plate where it may rema 
for years in the parlor of your friend, then tell me what it 
on the plate, and how it came there, and you have begun t 
philosophy of transmissions that will lead to, and become t 
basis of spirit forms and their power to be and stand in o 
midst. Let us place the expanded and senseless nerve of t 
clairvoyant s eye, and we will take their likenesses and descri 
them to you, for in that peculiar condition, the plate is read 
and the kind of matter of which the spirit’s form is compos* 
is visible and tangible. Shall we deny that condition ? It 
demonstrated constantly. The fact cannot be denied of j 
extended sight and increased vision without the use of tl 
physical eye. Have you any more reason to deny the capacii 
to see elemental or spiritual forms than you have to deny tl 
capacity to see through walls of any kind of matter tangib 
to you ? if so, give us your reason. The clairvoyant has 
vision that is not restricted by the laws that govern your ret 
na in its vision. Your philosophy teaches you that there ai 
elemental substances beyond the reach of our physical sense 
and reason ought to teach us that these elements are not ac 
ing a useless part in the universe, and may be for aught w 
know through the senses or reason constantly aggregating an 


11 


regating forms in infinite variety and beauty. There is eer¬ 
ily no demonstration of science or principle of philosophy 
we reject theology, which I do not admit as a science) 
ich conflicts in the least with the materiality, and the indi- 
uality of forms, both with and without human minds in the el- 
3ntal world as well as in this, and there is certainly the best 
reasons to suppose if our minds have existence, that they will 
urally cling to friends and places, and if possible, visit and 
with them when the law of their existence will admit. 

50 far as experiments have yet been made, science has prov- 
that no individual object moves without contact and pres- 
e internal or external to itself. Hence the necessity of 
ing attraction a positive existence as a force —a word 
in used as substantive to denote a real existence. Time 
7, and I believe will prove that no such force exists, but 
t all motion now attributed to attraction, is caused by the 
tact-pressure of mind internal or external to each object 
!?ed, whether a sun, a globe, a rock, a tree, a bird, a man, 
k spirit. The theory of mind, its existence and action on 
er matter is as yet but little understood. Doctors of 
iinity have prevented as far as possible, experiments and 
iiouraged writers and metaphysicians from thought and re- 
rch in that field, claiming exclusive control for themselves, 

. having little .disposition to explore or prospect for hidden 
isures which lay in abundance awaiting discovery. It has 
g been settled in the minds of the most profound philoso- 
rs, that the quantity of matter in the universe could never 
ncreased or diminished ; or in other language, that crea- 
[ and annihilation are absurdities to a scientific mind, and 
i ropriate terms only for the ignorant and superstitious, but 
fact of the real existence and materiality of mind has 
recently been established. The speculations of Berkeley and 
jne and Reid and Kant and Compte, have at length been 
ceeded by a still more positive philosophy, the best di- 
t of which will be found in a work entitled Christian The- 
, the last prize Essay called out by the forty year donation 




12 


of the generous Scotchman, and a work with many errors 
serted to bolster up a falling system of theology, but still 
best and ablest work on metaphysics of the last half centi 
and well worthy the perusal of every student of mental phi 
ophy. 

If we could adhere to science, very simple experime 
might prove the materiality of mind, and when it was o 
proved to have positive existence, no power could annihilate 
It must endure forever. The phenomena of nature are the alp 
bet of God, and we might easily read in them the evidenc 
also, in our own bodies is the evidence of a material c 
tact in obedience to the will producing motion in the f< 
that the mind does not do it by direct contact, but by 
agency of an element holding a relation of contact with m 
and body called the nerve or vital fluid, does not change 
law or the fact. The evidence is as complete of contact, i 
hence of materiality, as if the contact were direct. r . 
power of mind to act upon and influence persons and obj( 
at a distance, is also, when such action is produced without 
agency of the physical senses of the subject acted on, anot 
evidence of its materiality. Nothing, can never produce an 
feet or an action, nor can motion be produced by non-existei 

The unity or indivisibility of human minds is not so eaf 
proven. The transition without disolution is peahaps 
strongest proof we have that each humau mind is an ent 
and has in, and of, itselt eternally individualized existence.^ 
human minds like human bodies, were aggregations, tl 
would surely segregate as all bodies do under a uniform 1 
of matter and motion, (for whatever has one end has t 
whether in measure of space or duration of time,) but if t 
arc indivisible, their life is surely eternal, for they cannot 
annihilated. That we pass one transition, or death, as it 
usually called, without losing our identity or individuality 
not proof of eternal existence. As well might the butte] 
assert its immortality because it had escaped thecrysolis st 
of its embryonic life ;—for our earth-life is evidently only 


13 


bryonic life ;—the spiritual, or elemental, being the real and 
veloped existence of man as the butterfly is of the caterpiller, 
the frog of the tadpole. The theory of immortality for 
tn can only rest on two positions, to be sustained by science 
d philosophy, viz. the eternal existence of all matter, and 
3 indivisibility of the human mind. The capacity of the hu- 
m mind to clothe itself with an outer and coarser material 
:m, and to hold that form in cohesive affinity with positive 
d negative relations expressing sensation and consciousness 
it, and not without it, is already proved by daily observation 
the birth and growth of human form son earth, and by the ap- 
arance and identity of the same individual minds in elemental 
|»dies,we prove they have the same positive power over other 
nds of matter, as over this of which our earth is composed, 
;id we may reasonably and philosophically conclude, that the 
lation of mind to matter as positive to negative will never 
ase, and thus each mind may forever clothe itself with a 
rm at different periods aud in different conditions, with dif- 
Irent kinds and qualities of matter composing each body. 
Mind which exhibits no change in itself, is doubtless the 
iuse ; of each and every change in matter. I use these terms- 
ind and matter, to distinguish positive and negative exist, 
ice, because we are more familiar with the terms and the ap- 
lication, I give them, but positively, and philosophically 
peaking both are matter, or material, but holding fixed and 
[ernal relations to each other. Mind is ever positive, matter 
yer negative, mind ever masculine, matter ever feminine, 
he twain in sexual embrace produce motion, life, sensation, 
itelligence, and extacy with all their retinue of attendants, of 
Vhichloveis one and a prominent one in the human world, for 
ome writers assert that “ God is Love.” This is as proper and 
orrect as to say motion is God; or to say extacy is God. 
Love is an emotion, and the child, or result of a sexual or co¬ 
hesive expression of individuality in or between mind and 
natter, and seeks a repeat in outer forms of the condition that 
broduced it, and this we call sexual, or love attraction, or as 



14 


Davis calls it, ** blood love.” The same emotion expressec 
spirit forms, or above blood conditions, is called purer j 
higher and spiritual love. To the vegetable and animal ki 
doms, blood love is the highest phase of expression. The 
man has a capacity for a higher, and should rise above the 
imal and express its highest capacity of affinity. But this s 
ject belongs to another lecture, and has no right to intri 
itself here. 

The science of phrenology rests on the theory, at least 
its reliability, that mind is unchangable and uniform in its c 
dition and power, and makes its expressions and acti 
always conform to the outward garment or physical fo: 
Measure and texture of body always denote expression o: 
not quality of, the mind embodied there. The expression, acti 
and power of a mind is ever determined by the condition of 
body at the time. Hence if we would have harmonious con 
tions, and happy lives, we must bring the body, not the mi] 
into harmony, health and accord. The mind is always rig 
and pure and true. People talk of changing their minds, 
person changes his mind. Changing the action is not cha 
the mind more than motion is changed in a winding stre 
every time the course is changed. Motion is intrinsically 
same whether in right lines or curves or spiral. So hun 
minds are intrinsically the same whether in bodies that sw» 
or pray, sing or cry. Change the conditions, and each v 
have another expression and action. Hence praise a 
blame belong to no condition. If you are unhappy, chai 
the condition of your body and the circumstances, and you v 
be happy. If your body is diseased, degraded, polluted, he 
elevate, purify and refine it, and you will be better and happ 
as a consequence. “ God works in the working soul.” H; 
piness, harmony, and heaven are synonymous terms, and £ 
here or any where, without reference to place or locali 
They are only conditions. The Indian’s heaven is in his w 
forest-home where mountains rise, rivers flow, gigantic tr< 
and huge rocks stand boldly out as steeples and castles do 


15 


home of civilization. If he is in harmony with that con- 
on, thenhis measure is full as yours or mine may be in wide- 
ifferent conditions. Change our organizations and each 
d is still at home and happy, and that, too, without any 
age of, or in, the mind. 

^e have long known that certain refined and sensitive or- 
izations among us were susceptible of keener suffering and 
ler enjoyments than other persons. Some have supposed 
was owing to a peculiarity in the mind of such persons, 
ery great mistake. All minds are alike, and have a com- 
condition and existence, or as some suppose, common ori- 
although I do not admit an origin at all, each mind is 
the Divine mind, as each drop in the ocean is like the 
m in quality. This earth is not a manufactory of mind, 
rinds, but it is a manufactory of bodies in a great variety 
>rms, qualities, and combinations, and ever exhibits as great 
,riety of expression of character and condition. Learn the 
of correspondence, and you will soon learn how to be hap- 
md who is happy? Nature teaches us if we would but 
n of her the lessons of the experience of those before and 
Imd us. For instance, the human mind through alcoholic 
jrmented liquors, wrangles, quarrels, fights ; through tobac- 
t swears, utters profane and useless language, and through 
le’s flesh it relates and repeats vulgar and baudy stories, 
leans to lust and pollution. “ Man grows like what he 
s on,” not in mind, but in body, and the expressions of 
d are ever in correspondence to the character and condi- 
| of the body. Feed a child during its growth principally 
^ork, learn it to chew tobacco and drink rum, and you will 
p a good subject for war or a prison. He or she is almost 
if in a city, to graduate from a brothel; or if with large 
'ration, from a church, for the church never teaches its stu- 
ts how to live a reform, but saves by grace through faith, and 
; the “ gift of God.” It is true many persons use tobacco 
do not swear, but it requires a strong Control from the or- 
3 of the brain to hold the horses sometimes. They think 




16 


swear, if it does not get out in words, and might as 1 
speak it, except for the influence on others. Perhaps w 
alone they do. So all flesh eaters do not tell vulgar sto] 
but all would if pork was the principal article of their fc 
It has its influence un this direction in proportion to the qi 
tity used, beside carrying scrofula into each system that use: 
But this subject of diet, too, has its home in another led 
and has crowded itself in here to the exclusion of other mat 

The most refined, delicate, and transparent human boc 
give the keenest expression to mind, and thus the highest t 
to the key note of the soul uttered through them. Have 
not good reason to suppose this law holds true in the elemei 
or spiritual body as in these ? If so, then then the suscepti 
ity to pleasure or pain will be greatly increased by the cha 
of body, and by that law we may at last find a hell hot enoi 
for the sermon of any orthodox priest in the other life. If an^ 
hatred, prejudice, scorn, contempt, ridicule, envy, and tl 
troop and train pass along into this new and more sensil 
body and utter their expression in pulsations in and throi 
it, what a keen sensation of suffering must be the result, 
if the opposite, or love, harmony, charity, kindness, sympal 
make the expressions in that body, what thrills of delight n 
pulsate through such a sensitive body. In view of this, l 
essential that we settle all our accounts with each other h< 
turn the enemies to our happiness out of our physical i 
earthly body, that they may not aid in composing in substa 
or expression, the condition of the new form, for the new b< 
is manufactured and organized in the earthly form, as a s] 
or tenement, and it would be a misfortune in us to start 
into the spirit life, as the boys say some wild birds do to 
with a piece of the shell on our heads. “ First be reconci 
to thy brother, then carry thy gift to the altar.” 

We are now certain by recent experiments and circumsl 
ces, that our minds hold on to existence in conscious indivi 
alized forms through one transition, and it would be wel 
get a good outfit for the journey over Jordan. We h 


n 


) learned the character of the climate there, and we had 
ter carry peace than warming-pans. Charity is better than 
die dogs for that country ; meekness better than jewels ; 
ipathy than pickles ; love than brandy; and we had better 
in such stores as may be of use on arriving in that “ land of 
living.” Let us study botany rather than novels, for flow- 
are abundant in that elemental sphere, at least so the vis- 
:s from this, and those who live in that life, both say, and I 
not see why they should not grow there as well, and even 
ter than here, probably even more rapidly than the salad 
Cross, raised from seed while the cook was roasting the 
if steak. Let us study music, for our friends say it abounds 
that country. Let us learn to love one another, for our 
;nds say there is the sphere of harmonies, and happy love 
3, where “ heart clings to heart, and hand joins to hand,” 
3ure and holy affinity. Would this not be better for us, 
n here, than whitling shingles, grinding tobacco, or raising 
l burning it as a sacrifice to the tyrant custom, or habit, 
aid this not be" better than going to war to bring our fellow 
ngs over to that land prematurely and without an outfit ? 
I think. So I feel. So I talk. So I mean to do. Brother^ 
ter, will you join me in an effort to reform ? 




























>\ 





















. • 


' 




























d 

























: 




■ 

LECTURE 1STO. 2. 


BY WARREN CHASE. 


3 three expressions of Religious Devotion: Idolatry, 
Pantheism, and Spiritualism. 


REPARED FOR THE PRESS BY THE AUTHOR, AT CLEVELAND, O., JAN. 30, 1856. 


THE VOICE OF MEMNON. 

BY OWEN G. WARREN. 

Thus said the priest at Memnon’s shrine, 
“ Behold the morning ray. 

And list your gods mysterious voice, 
That hails the rising day ; 

The orb arose, the strange wild sounds 
From lips of stone came forth, 

And the many myriad sons of ile 
Bowed low to kiss the earth. 

Up rose the royal Priest and said, 

“ Oh, Egypt ! hear your god ! 

This sinful realm is doomed to feel 
'Ere long his venging rod ! 

Bring forth you offerings ; let your gold 
O’er heap the sacred shrine, 

And strew your gems the altars round, 
To ward the wrath divine.” 

Then Egypt rose and brought her wealth, 
The throned Priest sat and smiled 
The mountain mass of gold and gems 
To see around him piled ; 

The humble subjects knelt around, 

And as the monarch bid, 

Reared Temple, Obelisk, or Sphynx, 

Or deathless Pyramid. 

Blind error holds the world in chains 
Not less in this proud day. 

Than when to Memnon’s warning voice 
A nation knelt to pray. 








20 


Whate’er is hidden from the crowd 
They worship as a god. 

A monarch crowned, a woman veiled, 

Or superstition’s rod. 

They kneel before the king in awe. 

And die beneath his frown ; 

Nor deem that all the difference 
Between them, is the crown. 

They give their gold, their toil, their blood, 
Their intellect’s best powers. 

To build his palaces and fanes. 

His navies and his towers. 

, > . 't, 

To superstition’s rod they bow :— 

Needs but a Priest’s command 
With threats of the immortal’s ire. 

To terrify the land ; 

And be it war, or be it peace, 

Crusade, or gaud of state, 

Up rise the people to obey 

And ward impending fate. 

Chain down the mind, seal up the eyes, 
Lock fast the lips, and then 
One fool enthroned can lead to death 
A million captive men. 

To them a spell of mystic power 
Is drawn round Priest or King, 

’Tis his to rule—’tis theirs to kneel ; 

As to some holy thing. 

But banish error, break the gods 
Of gold and lifeless stone, 

Lay bare the cloister and the shrine, 

And make their secrets known. 

O’er superstition’s long deep night. 

Let truth but shine, and then 
The Memnon voice that hails the morn, 
Shall whisper peace to men. 

The idol’s dower shall be reclaimed. 

The priest shall hold the plow, 

And those who bowed to sinfnl men, 
To r God alone shall bow. 

The sun of love and truth shall pierce 
The mists of earth and sea. 

And man unshackled look to heaven, 

And feel that he is free. 

New York, 1847. 


21 


Religion like all, or nearly all, of natures exhibitions, has a 
itarian development, and expresses usually in the individ- 
and the race, three distinct phases or planes. The first 
lowest form, and that which corresponds to love, to Wo- 
l, to motive-power, to the social phase of human aggrega- 
., and to the first of each threefold or triangular develop- 
t in the material, elemental, or mental world, is Idolatry, 
embraces all forms of worship in which devotion is paid to 
object, a thing, a person, or a being, which the worshiper calls 
. It does not change the nature or character of the devo- 
, to change the substance of which the god or pagoda is 
posed, whether it be of clay, or stone, or wood, or gold, 
esh, or spirit, or the most refined element of which a form 
be constituted. The object is still an Idol. The charac- 
quality and composition of the thing or being, only deter- 
3 S the degree of taste and refinement in the worshipper, 
still idolatry, so long and so far, as it conveys or attaches 
>tion to an, or the object, or god. A God, or the God, 
lys denotes an object and expresses Idolatry These expres- 
s always point to an object, and every object can can be 
prehended by the mind, or surrounded, which is to compre- 
1 in the sense we use the term. Every being, person, or 
g, has diameter and circumference, and by them we can 
sure every object, whether we call it God or any other 
e. It does not remove the worshipper from Idolatry to 
e the being out of reach of the person worshipping. It is 
I t a low form of Paganism to carry a God about one’s per- 
but not so far removed from the practice of carrying the 
baled will in a book about the person as some human beings 
who have advanced only in degree in Idolatry. It is as 
sly Idol worship to send the veneration to the sun or stars 
i) a car of Juggernaut, or a statue of Diana ; philosophically 
positively speaking, it is the same kind and phase of devo- 
i to worship a Christ, or a spiritual being set up in the 
tl world beyound the external sight and senses, as to wof- 
) a stone or wooden god. The composition and quality of 



22 


the object can never alter or change the nature of the devot 
nor can the place where you set up your object or im 
change in the least degree the character of the worship, 
degree of progress in the individual or idolater, is all tha 
manifested by these conditions. It is an evidence of our 
vanced idolatry, to place the God in the ideal sphere, : 
compose his body of a rare and highly etherialized clemc 
Nor does it change the nature of the devotion f 
idolatry to increase the real or ideal power and attribute 
the God. Every man clothes his God with such attributes 
his capacity can furnish. There are men now living 
the earth whose power and capacity exceeds tint of m 
Gods which, or who, have received the devotion of mort 
and there are, no doubt, millions' of beings whose conditions 
vastly superior to any. idea now entertained by a mortal ( 
personal God. The man who carries his God in his pockei 
tied up in his hair, clothes him from his own mind with all 
attributes, and qualifies with all the adjectives his st< 
house can supply, and a Chapin or Beecher, or a Parker 
do no more. They have placed their God, or Gods, (for I 
not sure they all worship the same one) a little farther fror 
or from their hearers, made him, or them, of a little finer 
terial and ideality, clothed them with more and higher al 
butes, each and all in accordance with their refinement, mei 
development, and the age and country in which they live 
preach. There is no reason or philosophy which can ten 
ate Idolatry with the composition, position, or attributes of 1 
object worshipped ; and no reasoning mind will ever atte 
to define where Idolatry ends and leaves an object and cent 
ized devotion on a being, or thing, or idividual. 

Let no one accuse me of treating his form of worship : 
sin, or even as an evil. It is not more a sin to be an Idola 
than it is to be a child. It is the childhood of Religion, 
as natural and legitimate as our physical childhood, and 
naturally precedes our higher religious expressions as the p 
ical wants precede the mental and spiritual, or as the dema 





23 


our physical nature precede those of our intellectual. All 
n are by nature religious. A human being without venera 
n, would be what nature cannot furnish. It is ane essntial 
*t of all and every human being. Persons in one plane do 
; always perceive it in those of another plane, and hence 
m them Atheists, but in a true, an absolute, and a philosoph- 
1 sense, there never was, and never can be, an Atheist. 1 he 
lest and sincere devotion given to the highest object we 
i conceive of, is true religion, or true devotion ; and is all 
it can be required of any person. 

More than nine-tenths of the human race on earth at this 
le are in the plane of Idolatry, and a vast and almost innu- 
jrable host of those who have left the earth, are also in this 
Lne, for a change of bedy does not always change the reli- 
>ir of the mind. All forms of sectarian Christianity are 
ilatry in a refined form, and far advanced from some of the 
gan forms of worship, and perhaps below some of the wild 


id men,' - for the Indians of our continent actually had a 
3 at Spirit-God, ideally superior to the Incarnate God of 
►st Christians. All persons, and the race will as legitimately 
dw out of these forms of Idolatry as they grow out of child- 
iture, or child-clothes, and they would be very much like the 
y in his father’s boots, coat, and hat, to get on a higher form 
fore they had out-grown this. When we become men, and 
>men mentally, we shall put away childish things. The doll- 
t of the little girl, and the toys of the boy, are laid aside for 
il children, and real dogs, horses, &c. So will your little Idol 
)d be laid aside, and neglected for a real conception of God, 
t a God, or the God—but God ! Idolatry, too, has its three- 
id expression. Its sensual or material phase, in which its 
votion is paid in sacrifices or offerings of beasts or grain, or 
Id and valuables, as an atonement, to obtain thereby a for- 
veness. And, second, in prayers and ceremonies, personal 
fferings, pilgrimages, penance, vows, deeds of charity, flattery 
id personal sacrifices. And, third, belief in creeds, doctrines, 
>gmas, Christ’s atonement, the love of God and the forgivness 



24 


of sins for Christ’s sake. There is really not less Idolaty] 
one than the other, but only a different degree of Idolatr 
devotion. It is not less an Idolatry to worship a Holy Ghos 
than to worship the Ghost of Hamlet, or Banquo, of Moses 
Swedenberg, or Cobbett. It is only in degrees ; for it is gh< 
and only ghosts, whether you apply the term Holy, or j 
other term, so long as it is a being, or person, or thing, 
the spiritual or elemental, or ideal life. Again, I repeat, t 
in classing Christianity with, or rather in Idolatry, I am : 
condemning it as sinful, or wicked, or bad ; but on the ot 
hand, I esteem it as a virtue to be a sincere Christian, and 
express the honest devotion of the soul in that higher, or hi 
est phase of the religion of childhood. God, angels, spir 
could expect no more than the honest devotion of 
heart—up to its maximum capacity, and he that gives this, d 
all his religious duty, and fulfills the requirements of his de 
tional nature ; when, and as the capacity changes,—the quali 
not always the quantity of devotion will change, and new id* 
perceptions, appreciations, and capacities will change the 
pression of our devotion always growiDg and refining with < 
knowledge. Many modern Christians, honest in their de 
tions, and rising to thier highest capacities and appreciatic 
suppose they have attained the perfect and ultimate g 
tern of devotion, and thus all the world must come to th 
standard, but this is also the case with many planes bel 
them. The Mormon, and Mahommedan, and Pagan, each exp 
the same for their religion, and with equal propriety, exc< 
that the best phases of sectarian Christianity are in advan 
and one or two sects are on the very verge of the next phas 
as for instance, Unitarianism, running through Theodore P 
ker and Ralph Waldo Emerson, grows into the next phase, 
Pantheism. 

It is of no consequence that those who are blind cannot i 
religion in these advanced phases, or in Pantheism. Emers 
is not less religious than Bishop Hughes, or Dr. Dewey ; noi 
any full blown Pantheist less a man of devotion than the ve 


25 


Pagan Idolater. He worships in another phase of devotion 
i development. The lowest forms of Idolatry require a vis- 
3 and tangible God. The worshipper must see and feel his 
d. A little further along and he can dispense with the 
ling, or tangibility, but must see the Sun or Moon, Ark, or 
ly object, then a little further, and he can give up the sight 
the seer, or prophet, or priest, and send and receive messa- 
through these mediums ; then a little further and he can 
pense with all sight, and lodge his God in the ideal realm 
away from sight and sense, and then send all his devotion 

I bestow it on the idol God in the ideal realm, then loses it 
the God entirely and becomes a Pantheist, or a creature of 
wth and natural development, leaving off the small clothes, 
il little and big idols, and becoming a man in religion. 

U1 belief in special incarnations, special providences inter- 
jiitions and Divine Providences, miraculous manifestations 

II supernatural powers, actions and exhibitions, belong to 
Idatry in some of its forms. The Pantheist discards all 
se as the developed mind does the phantoms and goblins of 
boy and the dark. Idolatry is the religion of ignorance 

I innocence, which pertain to childhood in the individual 
[the race. It is made up of especialities. The God is an es- 
siality, and especially endowed, and makes especial mani- 
tations, and has especial favorites and pets in this life, 
I the next, if there be a next, for all Idolaters do not he¬ 
re in a next life. God is personal, and of course tangible 
some of the senses physical or mental, for all who b'elieve 
a God must have one with form, and of course possessed of 
imeter and circumference, and thus be comprehensible by 
j mind. A chosen God can have a chosen people,-a band of 
chosen servants, and he will of course bestow favors on his 
its and favorites. There is really very little difference be- 
| een the children playing with their pets and the God play- 
g with the devotees in the phase of Idolatry, or the devotee 
sating of his God and his attributes, and laws and dealings 
ith man. Both are good enough, and proper in their places, 




26 


but are poorly adapted to manhood. One more century wi 
the ratio of progress of the last ten years, in our country, w 
be sufficient to carry the Idolatry from our nation to the m 
seum where it may be preserved as a relict of the early tit 
and as precious as the bones of saints in the cathedrals 
the Mother Church. The dim bible light will be superseded 1 
a bright sun light, and the Idol God will make way for oth 
and higher worship. The swaddling bands will be laid asid 
The “ leading strings 7 ' cut asunder, and men will walk out 
these Idol creeds in freedom of thought and expansion of mir 
and will no longer need a God to carry in the pocket, or to s 
in the temple, or to reign on a throne of ivory or gold in ti 
ideal realm. Pocket idols and pocket revelations will loi 
their special sacredness and man will no longer bow in pray* 
to Gods of wood or stone, or sun or stars, or beast or man, c 
spirit, or ghost, or king, or being here or any where, but 1 
will not have less devotion or veneration than now, nor be le 
religious and virtuous, but far more, and have and express 
far higher and better devotion than in this phase of Idolatr 
I am aware this seems terrible infidelity to an Idolater, but 
must come. 

I come now to speak of the second phase of Religious dev 
tion, or Pantheism, which is the religion of intellect, and co 
responds to man masculine, in humanity, to the will or exec 
tive power, to the political phase of aggregation, to the sur 
mer of the three seasons (for the seasons are only three—sprim 
summer and autumn, the winter being a transition or death 
Some persons, and indeed most persons in the plane of Idoli 
try suppose there is no devotion or religion in Pantheism b! 
this is only because they cannot see in this intellectual religio 
the devotion of their own phase. The real Pantheist is { 
much, and as really a man of religien and devotion as the Ido* 
ater. Some persons are born with organizations adapted t< 
and which carry them into this phase as soon as the brain : 
ripened, even without any action or reading on the subject sav 
what is presented in nature. These persons are often ver 




2 ? 

uch blamed by devotees at the shrine of Idolatry, and are of- 
m called reprobates in religion. But the majority of persons 
sach this phase by the exercise of the intellect. Most distin- 
lished scientific and metaphysical minds, Who have lived 
uring the last two hundred years, have been in this plane of 
digion because their reasoning powers were to much unfolded 1 
> remain in the plane of Idolatry. Idolatry never reasons, 
antheism always reasons. Many leading minds in the churches 
ave also reached this phase, but expediency and the condition 
ft the minds of the great body of the devotees have prevented 
lem from expressing their real belief. Indeed, one declara- 
on or admission of many religious writers and speakers leads 
irectly to Pantheism in the immateriality of God, of mind and 
f the spirit-world, for this is equivalent in science to a denial 
f their existence, except as admitted by the Pantheist as re- 
ilting from, and expressed by the material and tangible sub* 
;ance of our earth and other bodies like it in tangibility of 
latter. The Pantheist has no personal God ; no individual- 
:ed or special incarnation, and in fact, no incarnation at all, 
>r to him, mind or its exhibition, is a phenomenon of matter, 
nd like the shadow disappears when the substance is removed 
rhich presented it. To the developed Pantheist, or the wor- 
hipper in the first plane of this phase the earth and all appur- 
enances thereunto belonging, is God, all the God there is, he 
ays, because this is all that he can recognise as real existence. 
Jut the more expanded mind takes in the stellar region, and 
ome of the elemental substances* which fill the apparent space 
>etween these bodies. To these substances they attribute 
,8 causes, all motion, life, sensation, and intelligence, be- 
:ause they only find them expressed in and through this 
[ind and condition of existence. They deny the absolute ex- 
stence of mind, because they could not find it with the scalpel 
>r in the crucible of the chemist. They found no more difficul- 
;y in accounting for the magnificent motions and exact order 
)f the solar and other systems, as resulting from the orbs them¬ 
selves, than they found in accounting for the exhibitions of 



28 


mind in man, dr instinct in animals and plants, and they cGU 
no more find God by dissecting the systems of worlds than th 
could mind, by dissecting the man, and hence they worshipp 
the negative sides of the universe, because it was tangible 
their faculties, and could thus be reached. All they could g 
evidence of as an existence was to them God, and they 1 
their devotions flow to the material or negative side of ere 
tion as God. They took the Pagan’s Idol and melted it 
show him there was no God about it, more than about ai 
other lump of clay or stone or gold. They pointed the si 
worshipper to other suns to show him his was not God, or 
so, only one of many. They pointed the worshipper of Chri 
to his defects—submission to material law, and to the precep 
and examples of other good men to show he was no more Go 
or a God, than other men, and while they refused to worsh 
him. they esteemed him according to his merits, as they unde 
stood them. They denied and entirely repudiated the Divii 
revelation of the Christian by positive proof from science 
its errors, absurdities and falsehoods. They melted down ar 
dissolved all forms of Idolatry by reason, as the sun does 
frost in a clear morning. Pantheism in good hands, w; 
always invincible to Idolatry, and in every contest le 
its victim floored, or skulked away behind the superstitic 
and ignorance of the age. All miracles and especial provide: 
ces were easily shown to be either natural occurrences, or nc 
to have occurred at all. Under this phase of religion, supe: 
stition and Idolatry seemed to be fading fast, and Pantheisi 
seemed destined to triumph as the religion of manhood an 
age for the earth. It did not necessarily deny a spiritual, c 
elemental life, but usually denied it because it had not suf 
cient tangible evidence to sustain and defend it. A few Pa: 
theists were, however, believers in a spirit life as succeedin 
this, but had no^conception of its duration, or of the conditior 
of it existence. The principles of philosophy, the laws of m 
ture, the demonstrations of science, the facts of experience, th 
conclusions of reason, were the creeds, the liturgy, the belie 


■Ke prayer book of the Pantheist, and with these he could and 
foes overthrow all structures of Idolatry and superstitious de¬ 
motion to a personal and Idol God, and especial revelations 
nd providences. The distinguished men and women of Eu¬ 
rope and America, who have stood out on the face of society 
h bold relief during the last two hundred years, have been 
Mostly Pantheists in religion, and they have not been wanting 
(1 devotion, but have only been wanting in Idolatry. Panthe¬ 
ism has at last met a foe man “ worthy of its steel,” and one be- 
i>re which it falls as Idolatry does before its more potent 
'eapons. A phase and system of religion holding to it the 
same relation it holds to Idolatry, and that is termed Spiritu- 
lism, or more appropriately Harmonialism. Idolatry fears, 
ringes, prays—never reasons. Pantheism, reasons, respects, 
dmires. Spiritualism reasons, admires, loves, venerates, gees 
nd feels. 

This third phase to which I have now so legitimately arri- 
ed in my discourse, has its corrrespondence in wisdom, in the 
udicial power, in the conjugal relation of mankind, in Re- 
[gious in the aggregetion of society, in Autumn of the seasons, 
oronal or moral and superior regions and organs of the brain, 
t is the ultimate and truly harmonial condition and age of 
nan in the individual or the race, and in its religious devotion 
jives the superior expression to this high and natural desire 
*f our nature. Spiritualism supplies to the material uni¬ 
verse the other side and half of itself, and like the 
heory of Copernicus proved by Columbus, gives us the 
rue form and condition of ourselves and the world. To use a 
igure, Idolatry was the garden of Eden and its pair of especial 
>ets ; Pantheism was the flat earth, and the tribes and nations, 
jid spiritualism is the globe and its races with distinct and 
Lumerous origins. Spiritualism supplies to the universe the 
he real, substantial, and material condition of mind and its ac- 
ion on, and in, the negative substance called for, convenience 
ake, matter, and exhibits forms aggregating, sublimating and 
egregating continually and eternally without diminution or 





30 


incre&Se of either tnind or matter, and forever producing 
this contact and action, motion, life, sensation, intelligence ai 
developement, and thus a new phase of devotion is presente 
another side to man individually and collectively, and to a 
tangible existence a positive is supplied to its negative, ar 
the harmony of the universe is at last discovered. Spiritua 
ism admits all the principles and demonstrations of Pantheist 
and supplies to it what it always lacked and felt the need c 
an active and motive-power with intelligence to account f< 
intelligence in objects, for Panthtism could never show ho 
intelligence could come from a source entirely devoid of i 
and while it could easily show the fallacy and defects in Idol: 
try it often became entangled in its own reasonings and foun 
a web of its own construction holding it in meshes too stron 
for its power. The Spiritual or Harmonial philosophy di 
not supply a personal God to worship, but it did supply a D 
vine Mind to the Infinite universe, and it was like letting i 
the sunlight upon the darkened earth. It also found and e; 
tablished the existence of a human mind to each human forn 
and of course according to fixed principles of philosophy an 
Pantheism proved it could never be annihilated or cease to e: 
ist. It also found why and how the exhibitions of intelligenc 
could legitimately find expression in the universe and in mar 
Spiritualism carried the devotion of those who had reached i 
to Divine Mind, while Pantheism had centered on negativ 
matter, and found God or mind everywhere, in every form c 
which the senses or the reason could take cognizance, foreve 
revealing law and order, facts and truths, to each, and throug: 
each, individual form, it had no difficulty in proving immortal 
ity for man, for it found him a mind, and a unit, or entity, an< 
forever indissoluble, and while he acted on and in a negativ. 
form of matter as a body, and an aggregation only .temporarily 
he had in himself eternal duration, and might safely say he wa: 
possessed of all power in heaven and in earth, for he was pos 
itivc to all conditions of matter but lrmself, and could us< 
each form and leave it without being himself lost or destroyed 


31 


y the separation ; and deprived of one form, he could aggre- 
ate and organise another of similar or dissimilar matter and 
gain enjoy for a season in it a sunshine of existence as the 
>ivine Mind does in its worlds. The true infinity was now 
itroduced to the mind and comprehension of man by spiritu- 
lism, or what would be more proper if an ism must be used, 
i entalism. Many persons call themselves spiritualists who 
re only Idolaters, and some who are Pantheists, but the true 
Tarmonial man or real spiritualist has outgrown all these 
hild-clotlies and has no Idol in Book or image, but lias God or 
find in every thing and everywhere, and ever worships the 
nfinite and the everywhere God, not the throne God, or the 
5od of Moses and the Jews, nor the Jesus of the Christians, 
nr the earth or earths of the Pantheist, but his God is, and 
vas, and will be when all these forms change and reunite in 
,ther forms. The never'changing mind of the Universe, ever- 
:hanging matter and acting on it in forms, becomes the God, 
md draws out the devotion of the true spiritualist and it can 
ie expressed anywhere and any time, for Divine mind is really 
•mnipresent and omnipervading. No century-rule used to 
aeasure time can determine his age, nor any league rule find 
ind determine his diameter. I say his and use the masculine, 
jecause mind is masculine or positive and not because Idola- 
ers usually have a man-God, or God-man to worship. Mind 
3 always masculine, matter always negative, and cohesion, is 
he sexual expression of a certain condition and combination 
»f mind and matter, so is life and sensation, and intelligence, 
•ach in its respective plane, but of these I shall speak more 
iroperly in another lecture. 

I have now laid out these three phases, and every human 
)e ing is paying his or her devotion in one of the three 
md each may register and station, or examine and re- 
)ort him or herself where and as he or she pleases at leisure. 
U1 are on the line and all have devotion, and all do express it. 
yi persons do pray, for prayer is only wish, or desire and no 
jerson can be or exist without it, nor can any person express 




32 


this to a thing or power or existence which he or she believ 
to be inferior or only equal to self. The answer or response 
prayer may be expected through, or from, an equal or even i 
ferior but some power is recognized as superior and acting ( 
and through the instrument. Fear is the peculiar attribute 
Idolatry. It ceases in Pantheism, and in independence ar. 
manhood. Try , and do , reason and learn, are the peculiar a 
tributes of Pantheism. Love, deep, sincere, fearless, ardei 
and overflowing, is the peculiar attribute of the spiritual r 
ligion. All fear ceases in the mind of the true Spiritualis 
Death, hell, and the grave lose all their terrors and man hi 
only love in the place of fear, and looks to each change whic 
nature provides and presents to him as a step leading highe 
and to a still better condition for enjoyment. He fears no te; 
rors of the law and expects no particular day of judgment bu 
every day is his day of judgment. He has no tyrant wit 
iron rod and shining crown of diamonds to appease but an eve 
present mind smiling through immutable laws which are eve 
working out happiness for each being in harmony with then 
He depends on condition for happiness not on belief or fait! 
and ever tries to put himself in true relations with the laws o 
nature and God. To the Idolater, the Spiritualist is like th> 
Pantheist, Infidel, for he has no personal God; and is to sucl 
person as the Christian with his spirit God, or Holy Ghost h 
to the Pagan with his Pagoda, the latter cannot see or toucl 
the Christian's God, and hence concludes he has none. So th( 
Christian cannot comprehend or mentally recognize, measure 
and surround the Infinite Divine Mind, and hence concludes 
spiritualists have no God, and little or no devotion ; but mam 
hood will dissipate these toy Gods, for the individual and the 
race. Every person with a body weighing two hundred pounds 
and measuring six feet in length is not a man or woman, for 
many such are only children even after they have been to college 
and come out with a parchment and honors, and indeed these 
colleges are, to use again a figure, places where a band of un¬ 
yielding metal is put around the head to hold from expansion 


33 


le intellect often, and expand the perceptions in digging roots 
‘ Greek and Latin ; or to send up like a sugar loaf the venera- 
on in Idolatrous devotion instead of cultivating in a natural 
ay the true growth of brain and thus the real and true reli- 
on of manhood. Spiritualism must and will renovate and 
lange entirely our system of education aud bring our colleges 
,to, and to, the teaching of the religion of manhood or Spirit- 
ilism. Every person is an Idolater, a Pantheist or Spiritual- 
t. Reader, hearer, which art thou ? if either of the two first, 
lere is work before thee, and the tools are ready at thy hand 
id thy power is ample to use them and in thy lower plane of 
3 votion thou canst not know the beauty and joy of the higher 
ud more unfolded life and religion of the third phase until 
iou hast tasted it. Learn, grow, develope, unfold thy powers 
ad faculties and become a spiritualist in its true and real 
3 nse, and come to the knowledge of the truth as it is in the 
larmonial Phylosophy, life and age, amen. 


r - v ’, ' ' 

, ' ■ V' - ' . 





f 

LECTURE N 0.3. 


BY WARREN CHASE. 


Death as exhibited in a transition by Apoplexy. 


Prepared for the Prbss by the Author, at Arrow, O., Feb. 5, 1856. 


AN ANGEL’S VISIT. 

BY HATTIE. 

An Angel came to me one night. 

In glorious beauty clothed ; 

And with sweet words of hope and joy, 
My way-worn spirit soothed. 

He fanned my cheek and burning brow, 
And cooled my fevered brain ; 

And with his s own deep music-voice, 
Sang many a loving strain. 

He bade me ask for any gift 
VV ithin his power to give •, 

For death’s cold arms to bear me hence, 
Or countless years to live. 

For riches, honors and domains, 

A scepter, crown and throne ; 

For friends with loving hearts to twine 
Around my happy home. 

« Not these, dear Angel bright,” I cried, 
From each, and all I’ll part. 

If thou’lt bestow that richer gift, 

A pure and spotless heart. 

The Angel smiled (with such a smile 
As only angels have;) 

Then sighing low, a diamond glass 
Into my hand he gave. 

« Oh, mine is not the power,” he said, 

To fit thy heart for Heaven ; 

The gift to purify thy soul. 

Unto thyself is given. 







86 


“ But look within the faithful glass 
That I have given thee ; 

And there within thy outer self, 

Thy inner self thou’lt see.” 

I looked—*twas strange, but there I saw 
Two beings joined in one ; 

For clearly through the outer shell, 

A radiant spirit shone. 

Long, long I gazed, and years on years 
Seemed there to pass away. 

But still I saw that spirit bright. 

Grow brighter, day by day. 

At last *twas free—free from the shell 
That dimmed its brilliant glow. 

And upward flew on angel wings, 

And left the shell below. 

' 

I shall trespass upon the customs of Sunday speakers 01 
this occasion by taking for my text a real and tangible objec 
instead of a sentiment, or historic sentence of ancient or mod 
ern time. I can perceive no reason why we should not mak< 
texts of real objects as freely as of words and sentences. Mj 
text may be found in two parts. One part confined and de 
posited in a burying-ground near the Maumee River, th< 
other part is a spirit, and resides in a home where only spirits 
can find, feel, or tee it. One week ago the parts were united 
and composed one of the most beautiful and symmetrical 
. cheerful, harmonious and happy beloved, and loving young fe 
males of a neighboring city. One over whom about twenty-twc 
years had shed their sunshine and showers, and around whou 
had clustered the affections of an Uncle, and Aunt, a cousir. 
and many near and dear friends, each blessing and being bles 
sed by her in each season of the fleeting year. One upor 
whose cheek bloomed the rose of health, through whose vein* 
the crimson current flowed rapidly and strongly, whose lieari 
beat musically, sending its ruddy glow throughout the beauti 
ful frame which might have been taken for a model by an 
artist. The mental and spiritual currents of existence were 
also floating gayly along the life time, dancing and singing 


with the gay, sympathysing with the afflicted, dropping a tear 
with the sorrowful and a coin to the beggar, giving kiss for 
kiss, and kiss for blow, love for love and pity for hate, laugh¬ 
ing at the stupid idolater and religious bigot. Her religion 
was to make others happy, and to be happy herself. Her book 
of revelation was nature, and her belief in God founded in his 
works which surrounded her. Her whole life was like the 
limpid mountain stream hurrying over its bed of pearly sands 
and smooth pebbles, full of merriment and gayly dancing on 
its way to its ocean home. When the last day of the January 
which has just left us had nearly reached its noon over the city 
of Cleveland, this lovely being, then on a visit at the home of 
friends in that city, with her Uncle who had been to her as 
father, since the transition of her parents and only sister, which 
occurred in the days of her childhood, was waiting for and ex¬ 
pecting the calls of friends with whom she had parted late at 
a social gathering the previous evening. The clock told 
eleven. She was sitting by the table reading a novel. The 
valves of the heart opened to shut no more forever. All vital 
action in the body ceased. She fell on the floor a lifeless form 
under a stroke of Apoplexy. The arrow of death had pierc¬ 
ed the heart. She was dead. The frightened females of the 
household rushed to the room and calk 1 quickly at the next 
dwelling for aid. The call brought me from my writing table 
with others to assistance. We raised the form to a sofa,—no 
signs of life,—no returning action,—no hope of repeated smiles 
and tears—of renewed joy and gladness in that form gladden¬ 
ed the hearts of the friends—she was dead—died in the very act 
of reading a novel instead of the bible—had danced and sung 
but a few hours before—belonged to no church—professed no 
religion— acknowledged no hope of heaven through the “ aton¬ 
ing blood of Christ/’—never prayed with the Christian nor 
done penance with the saint, yet died beloved by all who knew 
her without an enemy in any sphere (unless the Jewish God were 
one) every one who knew her blessed her, loved her, wished 
her happy. No evil thought or motive had entered her heart. 



38 


t 


she had no accuser,—none to appear with complaint against 
her at the bar of man or God, for she had wronged no one. 

My text is now before your minds roughly sketched, for I 
am not an ideal painter, and can never do justice to the 
things or scenes I would describe. I now propose to examine 
my text from this point of description forward, and carry the 
scene to a termination as it would be presented in commentary 
by three different conditions of mind, each of which has a 
strong delegation in our large cities and towns. The Chris¬ 
tian, the Pantheist, and the Spiritualist: I will first 
present my text to the ardent, honest, devoted, sincere, and 
consistent Christian, who believes to be saved and deems a re¬ 
ligious belief essential for salvation in all persons, and that all 
who do not have a belief and change of heart must endure 
eternally the damnation of hell, Brother, Sister—what was 
the condition of this lovely maiden one hour, one day, or one 
week after the body fell lifeless on the floor. The first an¬ 
swer comes from a small fraction of those who call themselves 
Christians, and who worship in, or on, the Bible, and they say 
Christ’s blood atoned on the cross for all her sins, and she was 
at once translated to heaven where every spirit is happy singing 
praises to God and the Lamb forever in one grand and eternal 
concert of joy and delight. Then another larger fraction an¬ 
swers, she sleeps in unconsciousness until the the resurrection 
trump shall wake the dead and bring her lifeless body again to 
its form and reanimate it with her spirit anew. Then it will 
appear before the tribunal of Jehovah and receive its sentence 
according to the light and knowledge, the belief and conduct 
of the earth-life, and if as you say she danced and read novels, 
laughed at the Christians and neglected her bible in this 
Christian land, she must go with the wicked and be burned 
up root and branch,—or,—stop, says another voice, not annihi¬ 
lated, but “ turned into hell with the nations that forget God.” 
Then comes the voice and answer from the majority side of Chris¬ 
tian believers and bible worshippers. Her spirit went from the 
body in which it had been living in sin, dancing, and reading 


39 


novels and neglecting God’s word and disregarding his preach¬ 
ers, suddenly and directly to its account at the bar of judg¬ 
ment, and if the bible be true there is no hope of salvation for 
her soul, for if she can be saved, then we have no reward for 
our acts of devotion and belief in Christ and in his atonement. 
She must be eternally miserable or there is no virtue in a 
change of heart and Christian baptism. Alas! it is a sad pic¬ 
ture and doubtless given as a warning for others to prepare 
for death, for we know not at what moment the arrow may 
strike each of us and carry us suddenly and unexpectedly be¬ 
fore the bar of God where all probation ceases, and all oppor- 
tnnity for reformation ended. Her case is a lamentable one, 
but there is no hope, no escape, she sinned away the day of 
grace carelessly and must now take the penalty of the offended 
law. But, asks one who loved her all her earthly life-time, is 
there no hope of happiness for her in the other life if no being 
from the earth has accusation against her, and if all loved, who 
knew her ?—no, says the unrelenting Catholic,—no, says the 
the stern uncompromising Protestant. God’s law, not man’s 
had been broken, violated, trampled on by her,—“ but she had 
wronged no creature, “ no matter, she had disregarded the 
teaching of Christ, she had not acknowledged the Savior, and 
she must go to endless misery. Such is the plain teaching of the 
Bible, and it is God’s revealed word and law, and we must 
take it as it is, not as we would have it to be.” But, asks the 
friend, is there a being on earth, a mortal, who under the cir¬ 
cumstances would send this maiden to eternal misery even if 
she had wantonly disregarded his law, when she had not injur¬ 
ed him. Perhaps not, but God’s justice requires strict obedi¬ 
ence and full and complete execution of its edicts. His law is 
perfect and must be strictly executed, it is revealed to us 
it furnishes no escape for this damsel from the hell of the sin¬ 
ner, it is truly painful and lamentable, but the fault is hers, 
and we must take and give warning from it. 

Now a more sceptical friend of the damsel appears, and en¬ 
quires, “ what are you speaking of as appearing before the bar 


of God and being sentenced to misery ? Is the soul or spirit 
of my dear friend a thing, or substance, or personal being, 
that you can talk thus about it, as if it were really she, as she 
was when alive?” No, says the Christian, not material, but 
may be in some form of conscious existence, which she will 
retain until the resurrection, then she will have her body again, 
and in it sensation and capacity for physical suffering. “But 
that is impossible, as science plainly proves,” replies the scep¬ 
tic. “ These bodies go to make other bodies, and may die in 
many different bodies ere the resurrection, and it is certain 
tain that a large part of the very material in the human bodies 
now on the earth has been in, and much of it at the death of, 
other bodies,” Ah, replies the man of God, we have nothing 
to do with your science or reasoning, we rely on revelation, 
and that is superior to reason, and science, and nature. God 
can do what he pleases—he never consults law, nor nature— 
these things are marvelous, and miraculous, and supernatural, 
and above our capacities of comprehension; we can only be¬ 
lieve and tremble at the wonderful power, and wisdom, and 
revelations of God, but can never comprehend his dealings 
with his children. “ Then I hope,” replies the sceptic, “I shall 
never be blamed for not believing what I cannot understand 
or comprehend. If it is a mystery it can be of no use to me, 
but I would like to ask how my friend can have conscious in¬ 
dividual existence without form, or how she can have form 
without matter, and how she can suffer or enjoy without per¬ 
sonality and self-consciousness V ’ Christian—“ With God all 
things are possible. I have already said we cannot under¬ 
stand these mysteries, and again : “ The natural man cannot 

understand the things of the spirit.”’ Sceptic—“ But how can 
we rely on, or be tried by, what we cannot understand ? How 
can that be a revelation which we cannot receive or obtain 
the meaning of.” Christian—There is enough we can under¬ 
stand, and he who will not receive and trust in the Bible and 
the Savior, must take the penalty of the law and be damned, 
for so it is to us revealed and written in God’s Holy Word. 


41 


am not disposed to contend much with infidels, for to me 
hey seem hardened in sin and blinded in wickedness of unbe- 
icf. Sceptic—“ But I desire to learn of you if your doctrine 
.fiords any light for me in regard to the condition and desti- 
y of my friend, whose heart so suddenly ceased to beat, in 
he spring time of life and joy, of youth and health, and to 
.soertain if your researches among what you call the revela- 
ions of God, afford you any light by which I can learn her 
>rcsent condition and future prospects, but I find cold comfort 
rorn you. Your doctrine seems really horrible to me, when 
'ou ask me to love a being with Infinite power and above all 
larm, who would cend a portion of his children, or creatures 
)f his creation, by a law of his enacting, into endless, hope- 
ess, and remediless woe and misery, for not controlling a 
oelief which is in all such persons involuntary, or for not doing 
jertain acts, the consistency or necessity of which could never 
ippear plain to such persons, and especially when these acts, 
n* this belief, could in no wise affect the creator, and then to 
lave you tell me my dear friend, who never harmed a being 
villingly or knowingly in her life, is sent away as one of these 
sufferers eternally, I am somewhat inclined to criticise your 
luthority, and while its only evidence is in itself, and it is dis¬ 
tinctly opposed to reason, to nature, to philosophy, and to 
science. I must reject it and say I do not believe my dear 
? riend has fallen into the hands of such a cruel tyrant, for to 
ne the God you describe appears as such, and the destiny too 
horrible to be really true. And again, I find you have no 
system or theory that is consistent with itself, or on which you 
ill agree who admit the divine origin and revelation of the 
Bible. I could not worship or love a being of more cruelty 
xnd severity than any mortal, however degraded, would mani¬ 
fest, and I do not believe there is one on earth who would, 
from the promptings of his own nature, sentence my young 
friend to such a fate. You may fear and worship such a God, 
[ cannot, and I am glad your doctrine does not harmonize with 
reason, for I hope for an age of reason yet, even on earth.’ 



42 


Christian—Well, we must take the consequences of our bel 
and acts, I expect to be judged by the doctrine of the Bible 
I understand it, and I expect all others to be judged by it al 
and by it I can only perceive an endless hell for you and yc 
young friend, with only a narrow chance for you to escape 
repenting and believing while here, and none for her, as s 
has sinned out her day of grace and already gone to 1 
account. I shall pray for you , but prayers for her would be 
no avail now. Sceptic—“ You need not pray for me if y 
cannot for her. Where she has gone I choose to go. Shew 
good, and pure, and virtuous, and true, while here, and I shj 
trust my fate with hers. As your religion cannot save her, y 
need not reach it out after me, for if such persons go to hell 
choose to go also. I cannot accept your religion nor be sav 
by your doctrine. The light of this century, brother, is bea 
ing too bright and strong for your dark teachings, and bliu 
superstitious devotion to mysteries. You must soon revi 
your creed and even your Bible, or reflecting minds will d 
card them altogether ; those who do not belong to your churi 
will not believe their friends go to such a hell as you describ 
nor to any hopeless and endless misery, nor will a reasonii 
mind believe each and all are at once and forever, alike < 
equal, ever after death overtakes them.” Christian—Well 
see it is not profitable for me to talk with you on this subjec 
for as you reject the Bible and revelation, you reject all ei 
dence of an existence after death, for all we find is contain* 
in that book, and if you put out that light, all is total dar 
ness beyond this life, and if you admit it, then my doctrine 
substantiated, and your friend must be lost. You choose 1 
give up the Bible, and thus all light on a future existene< 
Sceptic—“ You are a little too fast, friend, I have found abui 
dance ol evidence in nature of ah existence beyond this stal 
of being found both science and philosoohy to confirm it, i 
chemistry, phrenology, clairvoyance, and several other brand 
es, and then the spiritualists pretend to have abundunt proc 
of a spirit life, and whether they have or not, they have a 




43 


ady converted thousands whom your teachings could not 
ach.” Christian—Well you may rely on such humbugs and 
nsense if you choose ; I shall not, they are too ridiculous for 
3, especially clairvoyance and spiritual manifestations as 
me call the ridiculous nonsense of those low.fignorant and 
nple minds who run after such things. We may as well part 
w. Good evening. 

Thus I turned to the Christian with my text, and although 
furnished no evidence from nature, none from science, none 
)m philosophy, and none from reason, and none from the in- 
[nctive and emotional feelings of our hearts, of the truth of 
s doctrine, yet he could, with his creed and doctrine, thus 
uelly and mercilessly send this lovely being to eternal mis- 
y, and rest all the evidence of the truth and justice of his 
cision, on the opinions of himself and others, of the opinions, 
janings and interpretations of writers and speakers who 
r ed long ago, in the dark and ignorant age of the world, 
lile the value of those old opinions rests solely on claims 
lich the authors set up for themselves. Moses said God 
Iked to him, and therefore God did talk to him. David said 
e Lord aided him in his battles, and of course we must be- 
ive it, for it is written in the book on which we have stamp- 
the word Holy. Joseph dreamed who was the father of 
sus and of course his dream was reliablq. Jesus said those 
10 did not believe should be damned, and that the torment 
the damned was endless, therefore it must be so or we have 
evidence of a God or of spirit life. I next submit my text 
a Pantheist, usually called an Infidel, and sometimes erro- 
ously called an Atheist, because he has no Idol God nor 
eal God to worship. He says, your beautiful maiden ceased 
be a conscious individuality when the heart ceased to open 
d shut its valves, she ceased breathing, and thinking, and 
sling at the instant the arterial action ceased; and she has 
ised to think and feel forever ; all that is left of her is the 
dy, which will soon crumble to dust or mingle with the ele- 
nts, and a few years will obliterate all and every evidence 


44 


that such a person existed. In the midst of life came dei 
and the happy, conscious being ceased at once to be consci< 
It would have been the same had she been happy or unha]: 
active or idle, for 

“ Death uniteth the children of toil and of sloth. 

And the democrat reptiles carouse upon both.” 

Death is the leveler and equalizer of all living beings—m 
animal, tree—all are equal when death overtakes them—th 
is no misery, no suffering, no joy, no pleasure more for y< 
young friend. If life was pleasant and happy, it was indee 
pity she could not have escaped the shaft and lived to en 
more years, and let some one of the thousands of unha] 
beings, to whom life is a burden, meet her fate, and thus esc: 
a misery which is only a shadow of what the Christian belie 
hell to be; but “ fate will have its fixed course,” and we n< 
not war against it—a few years more and you will all for 
and be forgotten, and sleep together in unconsciousness. G 
yourself no uneasiness about your young friend ; she had 
pain to suffer at death and can never suffer more—she “ < 
but is not”—the crucible and the scalpel have alike failed 
find a soul or spirit in the living or the dead, and the mic 
scope and the telescope have both failed to find a spirit, or 
place where one dwells. Such things and places are real o 
in the minds and imaginations of fanatics and visionarie; 
they are not real, and you may as well give them up at or 
Your Bible evidence is no better than an old book full of ta 
to frighten children with, and all other evidence is precarl 
and unreliable, visionary and idle, and may as well be < 
carded at once. Ghosts, and dreams, and visions, and nob 
and warnings, and even spirit rappings, are all delusions z 
unworthy a sound mind. This life is all we are sure of, z 
in it we should all live so as to enable each and all to en 
the greatest amount of happiness, to do which we must alwj 
obey, and be in harmony with, the laws of nature, then 
such sudden event will cut short our joyous life, nor wo - 
any be Unhappy. Mourn not over the exit of your friend, 


45 


mnot realize it and it will only keep you unhappy. Learn 
the event a lesson, and teach others to avoid similar cas- 
3S. This is indeed “ cold comfort,” but far better than 
received from the Christian teacher—no Bible, no Spirit, 
od, no heaven, no hell, no joy, no misery, no soul, no mind, 
nsciousness, no existence—well, gloomy as it appears and 
it is better than the doom of misery and eternal wailing, 
ertainly by far more reasonable. No wonder so many 
igent people adopt it as a belief to escape the creeds 
i consign their friends and themselves to endless misery, 
“was but is not”—beautiful, lovely, joyous, happy, all 
d with the motion of the heart-valves. There must be 
defect in the machinery of creation—an imperfection in 
iw and in the power that establishes or actuates creations 
ganizations of individual being. If we only had an in- 
;ent God we could avoid the breaking of the chain of 
j if he, or she , were only good and loved his children or 
lie beings, we could escape the terrible fate which Chris- 
fear will befal those who do not believe in their creeds, 
ned away with a sad heart from the gloomy picture which 
tudent of science and materialism presented for my af- 
d mind and was meditating on the effect of such teaching, 
!i, lo, an Indian, a real red-man of the forest, wrapped in 
lanket and moccasins, met me, and for a moment I sought 
iew of my text. Ha, said he, your lovely white squaw 
r 0 ne to the spirit land and is dancing gaily and happily 
the green grass and limped brooks of the red-man’s hunt- 
grounds, where the Great Spirit supplies all her wants and 
ides plenty of birds, and beasts, and flowers ; she is hap- 
,nd meets plenty of squaws, and warriors, and pappooses 
5 . She was good, she is better now ; she was happy, she 
ppier now. You may find her when you go to the hunting 
nds. Great Spirit told the medicine-man these truths 
ago, and we believe them, because medicine man was good 
never lied to us. I kept on meditating. Poor ignorant 
nan, with no science, no bible, no religion, thou hast given 




46 


a better system than Christian, or sceptic. How nature 
and the heart wishes thy belief could supplant the terrib 
trine of the Christian, and the cold philosophy of the sc 
but thou art ignorant and despised, poor, and thy ra< 
fading from earth and surrendering thy beautiful earthb 
ing grounds to the tread and tyranny of civilizatio 
hope thy new home, if thou findest it, in spirit-land, wi 
be plundered from thy use. 

I come now to the spiritualist, for his theory, and here 
as well embody the theory in the facts as they actually 
red in the presence of one possessed of the interior se 
consciousness of spirit presenee, and of susceptibility 
pressions opened, faculties, which like that of reasoni] 
like that of music and harmony, are unknown to those v 
not possess them, or rather have them tightly enclosed 
rosebud has its beauty and fragrance. Soon after thi 
action ceased in the body, and the mind was thereby de 
of that instrument of expression for its consciousness, 
by its side : all was still in death; even the mind could 
no expression of its existence in consciousness; for a fe 
ments its instinctive but unconscious powers were cente: 
an effort to reanimate and again control the bodily fran 
in vain, it was dead, and its vital action had ceased fo 
A little over an hour passed after the body fell to the 
I was still standing by its side as it lay quietly on the soJ 
efforts of friends and physician to restore it to life had c 
when I perceived (not with the organ of sight) a stron 
rent of etherial magnetism (even to me sensible to touch 
sing from the top of the head. This continued for nea 
an hour, then ceased altogether ; when this elemental c 
was broken, the countenance of the body assumed a ] 
smile, which rendered it beautiful even in death ; bi 
elemental magnetism which had escaped had already orga 
at first cloud-like, and then formed a most beautiful and 
metrical, highly etherial, transparent, lucid and almosl 
fectly white female form, which was now almost directlj 


47 


>dy : slowly the substance centralized, condensed, con 
1, and became more and more perfect in its parts and 
3S, still the maid, was unconscious. Near the newly-born 
stood a male and female, apparently more dense and 
,ct, and each vitalized and controlled by a mind—living, 
dng, seeing, feeling and apparently conscious of all that 
assing, with apparent knowledge of results, and with ev- 
satisfaction and even pleasure. They stood apparently 
1 each side of the new form 

***** “it stood 
All beautiful in naked purity, 

The perfect semblance of its bodily frame, 

Instinct with inexpressible beauty and grace, 

Each stain of earthliness 
Had passed away, it re-assumed 
Its native dignity and stood 
Immortal amid ruin.” 

slowly approached from the right a third person, more 
t, even very radiant, almost dazzling in his brightness, he 
t seemed masculine) touched with the tip of the finger of 
.ft hand, the forehead of the new form, and gently breath- 
i her face and was instantly gone as if his brightness 
t oppress her sight. The lids slowly opened, the lips 
d, she breathed, a heart beat, a hand raised, a foot moved, 
ras alive and awakening to consciousness, but like one 
bousing from dreamy sleep, was not yet sure it was her- 
or what she was. A loose robe of beautiful purple hue 
placed about the new form by the female on her left; this 
ed to awaken in her more consciousness, and the head 
ed slightly to the left, and the eye, which now had vision, 
•ht the form of the female by its side; a look of surprise 
rled with joy was instantly expressed, as the faint and 
expressed word mother was radiated on the new features 
met the full, clear, distinct expression from the other, 
■ daughter, my daughter/ 7 as the light and etherial form 
he child glided into the arms of its mother, who had long 
led in that sphere, their lips met as the arms of each 





48 


fondly clasped the other ; again the new one started and 
ed earnestly in the eye of the mother. “Why w 
dream, why don't I 'wake." “You are not dreaming 
dear," gently responds the mother. The man seemed 
what impatient and gently took hold of the arm of the 
one as it loosened its hold on the mother, and the face t 
and met a bland and beautiful smile, with the words, 
dear child you are with us now." With a look of joy 
expression of “ my dear father," she seemed to almost 
into his paternal bosom. Still more astonished than b 
she looked earnestly in his face as she exclaimed, “ d< 
me what this means ; do I dream ? it is a dream ; I must 'w 
“ No, my dear, it is not a dream." Gently unloosing her 
his arms and pointing one side, “ do you know who tha 
says the father, pointing to a beautiful young female wh< 
looking and impatiently waiting a chance to greet the 
spirit. “ Yes, it is sister," and the two forms were soon 1< 
closely in embrace and fondly caressing each other, one 
pleasure and astonishment' almost bewildering the senses 
the other in an extasy of delight and joy. Slowly they 
the embrace of love, and the new one looks at each c 
three in turn, then shuts and opens her eyes and puts her ] 
to them, and seems almost bewildered in amazement at 
is around her: but another impatient female stands waiti 
greet the new sister—a play-mate of years, and a neai 
dear friend, who had entered the spirit-sphere but a few t 
before. (A niece of J. W. Edmonds.) The sister directs tli 
and passes the hand of the new one to her, and such tend' 
pressions of love and delight as were expressed by ea< 
they almost mingled their etherial forms in caressing fom 
would melt to tears the hardest heart of earth. “Why, Mi 

“ Why S-! is it possible I am dead ? and is this the spir 

I heard so much about ? I knew you died, but where am ' 
is a dream ; I must awake. Oh, dear, I wish it would 
always." “ It will last always ; you are not dreaming, I 
Look there," (pointing at her body,) says S-. A ski 


49 


led over her new form and a cloud over the brow, as she 
:ed for the first time at her body, which a few hours before 
contained her consciousness and love. “ Oh, is it true ? 
I dead ? But what is that singular looking stranger do* 
by my body, with his finger on the head? How curious 
ooks! he seems almost transparent and like father. What 
ces him look so ? See, he seems to see and hear us.” The 
ier replies, “ He is a medium ; he does hear a part of our 
versation, and dimly perceives us, but neither his sight or 
ring is clear and distinct as ours.” “ Why does he not tell 
le and the others not to take on so ? Can I not tell him 
et them know how happy I am ?” “ They could not under- 
nd him—they would think it was imagination—it is real 
him, but lie cannot make it so to them.” “ Oh, how I wish 
Duld tell them not to weep so! and there is dear aunt and 
.sin, how they will cry when they hear I am dead 1 and I ean- 
, tell them how happy I am ; how I wish they were mediums 
3 that stranger man! he seems so calm and happy as he looks 
my body and at us; but still you say he does not see us— 
y, father, he seems to see us—there, see him look at me as 
tie heard me.” “ Yes, daughter, it is real to him, but he 
is not see as we see each other. JDo you want to go back 
1 live in that body ?” “ Back ! no, I guess I don't ; but I am 
.1 afraid it is a dream ; it seems so strange, and this body 
>o light and beautiful; how came I by it, father?” “That 
;oo deep a question to answer now, my dear, you must rest 
hile, and if you have looked long enough at your body and 
! friends around it, we will go.” “ But where can we go, 
her?” “To our own home, my child.” “And will you go, 
— ?” “ Yes.” “ And sis and all? well, let us go ; T I shall 
rer want that body again, nor to see it, even, if I can have 
s, it is so much better ; and how sudden the change! how 
ht I am! why I can go right up or any way—how strange 

seems! did it to you, S-?” “Yes, but I have got 

ne used to it now.” “Mother, how happy you look ; how 
has grown since she died.” “ Do not say die.d, dear; we 




50 


are not dead ! say come to the spirit home.” “ But where i 
we going? Oh, how beautiful those flowers are; can I pli 
one?” “ Yes, all you want.” (Her sister brings her aboqi 
of beautiful flowers.) “ How fragrant they are! How beai 
fully those birds sing! are they birds ?” “Yes.” “ But they si 
in concert and accord! what music—but what is that yond 
so clear and calm ? it cannot be water; do you have water 
the spirit-world ?” “ Yes, but not like that you saw on ear 
Be more quiet, my dear, you need rest: your body is new a 
cannot endure much yet.” “ But where does this beauti 
winding path lead to ? “ To our home ; we shall soon read 
and you can then rest, and after that we will show and t 
you all we know and learn more.” “ How beautiful, how f 
grant! how happy I am 1 bless God, I am not dead nor asle 
Oh, this beautiful scenery, these beautiful trees, and shru 
and flowers, and birds.” The parents lead off in the windi 
path, and the two girls, holding each an arm of the newly 
rived spirit sister, follow, and all disappear from earth as tl 
approach their spirit-home, where other friends await the 
This is the doctrine of Spiritualists, and it has love, chari 
nature, reason, philosophy, science and facts to sustain it, a 
is beautifully true, at least to me. 

“ The chains of earth’s immurement 
Fell from Ianthe’s spirit; 

They shrank and broke like bandages of straw 
Beneath a wakened giant’s strength. 

She knew her glorious change, 

And felt in apprehension uncontrolled, 

New raptures opening round ; 

Each day-dream of her mental life. 

Each frenzied vision of the slumbers 
That closed each well-spent day. 

Seemed now to meet reality.—S helley. 


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February, 1856. 





































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